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perdition. They flatter themselves, that they shall see another day, and then another, and trust to that, until finally most of them are swallowed up in hell, to lament their folly to all eternity, in the lake that burneth with fire and brimstone.

Consider how it was with all the foolish virgins who trusted to the delay of the bridegroom's coming; when he came they were surprised, and found unprepared, having no oil in their lamps at that time; and while they went to buy, those who were ready went in with him to the marriage, and the door was shut against them, and they came afterwards crying in vain, Lord, Lord, open to us.

SERMON XXIV.*

Hypocrites Deficient in the Duty of Prayer:

JOB xxvii. 10.

1

WILL HE ALWAYS CALL UPON GOD?

CONCERNING these words, I would observe,

1. Who it is that is here spoken of, viz. the hypocrite; as you may see, if you take the two preceding verses with the verse of the text. "For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul? Will God hear his cry when trouble cometh upon him? Will he delight himself in the Almighty? Will he always call upon God?" Job's three friends, in their speeches to him, insisted much upon it, that he was an hypocrite. But Job, in this chapter, asserts his sincerity and integrity, and shows how different his own behavior had been from that of hypocrites. Particularly he declares his stedfast and immoveable resolution of persevering and holding out in the ways of relig

Dated June, 1740.

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ion and righteousness to the end; as you may see in the six first verses. In the text, he shows how contrary to this stedfastness and perseverance the character of the hypocrite is, who is not wont thus to hold out in religion.

2. We may observe what duty of religion it is, with respect to which the hypocrite is decyphered in the text, and that is the duty of prayer, or calling upon God.

3. Here is something supposed of the hypocrite relating to this duty, viz. That he may continue in it for a while; he may call upon God for a season.

4. Something asserted, viz. That it is not the manner of hypocrites to continue always in this duty. Will he always call upon God? It is in the form of an interrogation; but the words have the force of a strong negation, or of an assertion, that however the hypocrite may call upon God for a season, yet he will not always continue in it.

DOCTRINE.

However hypocrites may continue for a season in the duty of prayer, yet it is their manner, after a while, in a great measure, to leave it off.

In speaking upon this doctrine, I shall show,

I. How hypocrites often continue for a season to call up. on God.

II. How it is their manner, after a while, in a great measure to leave off the practice of this duty.

III. Give some reasons why this is the manner of hypocrites.

I. I would show how hypocrites often continue for a season in the duty of prayer.

1. They do so for a while after they have received common illuminations and affections. While they are under awakenings, they may, through fear of hell, call upon God, and attend very constantly upon the duty of secret prayer. And after they have had some melting affections, having their hearts much moved with the goodness of God, or with some affecting encouragements, and false joy and comfort; while these impressions last they continue to call upon God in the duty of secret prayer.

2. After they have obtained an hope, and have made profession of their good estate, they often continue for a while in the duty of secret prayer. For a while they are affected with their hope: They think that God hath delivered them out of a natural condition, and given them an interest in Christ, thus introducing them into a state of safety from that eternal misery which they lately feared. With this supposed kindness of God to them, they are much affected, and often find in themselves for a while a kind of love to God, excited by his supposed love to them. Now, while this affection towards God continues, the duties of religion seem pleasant to them; it is even with some delight that they approach to God in their closets; and for the present it may be, they think of no other than continuing to call upon God as long as they live.

Yea, they may continue in the duty of secret prayer for a while after the liveliness of their affections is past, partly through the influence of their former intentions: They intended to continue seeking God always; and now suddenly to leave off, would therefore be too shocking to their own minds; and partly through the force of their own preconceived notions, and what they have always believed, viz. That godly persons do continue in religion, and that their goodness is not like the morning cloud. Therefore, though they have no love to the duty of prayer, and begin to grow weary of it, yet as they love their own hope, they are somewhat backward to take a course, which will prove it to be a false hope, and se deprive them of it.

If they should at once carry themselves so as they have always been taught is a sign of a false hope, they would scare themselves Their hope is dear to them, and it would scare them to see any plain evidence that it is not true. Hence, for a considerable time after the force of their illuminations and affections is over, and after they hate the duty of prayer, and would be glad to have done with it, if they could, without showing themselves to be hypocrites; they hold up a kind of attendance upon the duty of secret prayer. This may keep up the outside of religion in them for a good while, and occasion it to be somewhat slowly that they are brought to neglect it.

They must not leave off suddenly, because that would be too great a shock to their false peace. But they must come gradually to it, as they find their consciences can bear it, and as they can find out devices and salvos to cover over the matter, and make their so doing consistent, in their own opinion, with the truth of their hope. But,

II. It is the manner of hypocrites, after a while, in a great measure to leave off the practice of this duty. We are often taught, that the seeming goodness and piety of hypocrites is not of a lasting and persevering nature. It is so with respect to their practice of the duty of prayer in particular, and especially of secret prayer. They can omit this duty, and their omission of it not be taken notice of by others, who know what profession they have made. So that a regard to their own reputation doth not oblige them still to practise it. If others saw how they neglect it, it would exceedingly shock their charity towards them. But their neglect doth not fall under their observation; at least not under the observation of many. Therefore they may omit this duty, and still have the credit of being converted persons.

Men of this character can come to a neglect of secret prayer by degrees without very much shocking their peace.. For though indeed for a converted person to live in a great measure without secret prayer, is very wide of the notion they once had of a true convert; yet they find means by degrees to

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